Foundations Of Responsibility Research Articles

The concept of freedom in the thought of St. Augustine

The article discusses St. Augustine’s arguments for the existence of free will and its theological contexts in relation to human nature. The bishop of Hippo refers to the philosophical works of Plato and Plotinus as well as texts from the New Testament, and in justifying the existence of free will points to the direct consciousness of man. Augustine was deeply convinced that this intrinsic action is necessary for valuation and therefore for moral judgment resulting from the choice between good and evil. Without free will, man would not be himself, it is the condition of humanity and the foundation of responsibility. In his writings, the author distinguished between the freedom from autonomy and self-determination; independent acts of will that are an ontological feature of human being. He believed that the ultimate source of man’s inner freedom is God. Augustine was also aware that human freedom is imperfect, which manifests itself in ethical dilemmas related to decision-making. The human freedom is never absolute, as a result of man’s fallen nature, which God has bestowed with the grace of goodness in the form of the gift of free will. Among other things, this accounted for Augustine’s rejection of the concept of grace proposed by Pelagius, who denied its supernatural character claiming that it is given according to merit. Many scholars have attempted to interpret the issue of how grace affects the human will. Their statements seem to support the conclusion in light of which freedom of the will is not abrogated due to the action of grace.

Development of an Adolescent Responsibility Improvement Package

Background and Objective: The aim of the present study was to develop a responsible adolescent package. Methods and Materials: This research was qualitative in nature. In the first part, the analysis of responsibility texts was conducted using Hsieh and Shannon's (2005) content analysis method. In the second part, the responsible adolescent package was developed using the method of Yusefi and Golparvar (2023). The environment of this research included all texts related to responsibility in adolescence. The method of participant selection was purposive sampling, and the criterion for the number of texts was based on the principle of data saturation. Accordingly, ten texts were selected. The method of data collection involved in-depth and precise study of the texts. Findings: The results obtained from the five-step analysis method of Hsieh and Shannon (2005) indicated that this concept has four dimensions and eight sub-concepts, which were: 1) Foundations of responsibility (with sub-concepts of moral development and authoritative communication with parents), 2) Necessities of responsibility (with sub-concepts of identity and executive function), 3) Methods of achieving responsibility (with sub-concepts of empathy and self-control), and 4) Barriers to responsibility (with sub-concepts of painful past experiences and peer influence). In the package development section, the goal was to enhance adolescent responsibility through awareness and skill-building to manage irresponsibility using two strategies: enhancing executive function and increasing empathy. This was accomplished using the package development method of Yusefi and Golparvar (2023), and techniques related to the selected strategies were chosen from neuropsychological and reflective performance texts and aligned with the sub-goals of each session. Overall, the results of this study led to an eight-session educational package. Finally, the educational package was content-validated by experts using the agreement coefficient of the evaluators, and the results indicated content validity. Conclusion: Based on this result, it can be said that this educational package is suitable for enhancing adolescent responsibility.

The concept of freedom in the thought of St. Augustine

The article discusses St. Augustine’s arguments for the existence of free will and its theological contexts in relation to human nature. The bishop of Hippo refers to the philosophical works of Plato and Plotinus as well as texts from the New Testament, and in justifying the existence of free will points to the direct consciousness of man. Augustine was deeply convinced that this intrinsic action is necessary for valuation and therefore for moral judgment resulting from the choice between good and evil. Without free will, man would not be himself, it is the condition of humanity and the foundation of responsibility. In his writings, the author distinguished between the freedom from autonomy and self-determination; independent acts of will that are an ontological feature of human being. He believed that the ultimate source of man’s inner freedom is God. Augustine was also aware that human freedom is imperfect, which manifests itself in ethical dilemmas related to decision-making. The human freedom is never absolute, as a result of man’s fallen nature, which God has bestowed with the grace of goodness in the form of the gift of free will. Among other things, this accounted for Augustine’s rejection of the concept of grace proposed by Pelagius, who denied its supernatural character claiming that it is given according to merit. Many scholars have attempted to interpret the issue of how grace affects the human will. Their statements seem to support the conclusion in light of which freedom of the will is not abrogated due to the action of grace.

Legal liability for offenses in the field of nature protection in the first years Soviet authority and times of NEP

The article examines the process of establishing administrative responsibility, which was regulated in the Land Code of 1922, the Forest Law of 1923, the Administrative Code of 1927, the Mining Code 1928, in the first years of Soviet power and the times of the NEP. Measures of administrative responsibility in the form of fines, seizure of land plots and transfer to other users, and payment of fees were considered, depending on the type of infringement and the amount of damage caused. Based on the results of the research, the following conclusions can be drawn: 1. Administrative responsibility in the field of nature protection was reflected in the content of the Administrative Code of the Ukrainian SSR of 1927, which contained provisions regarding the protection of forests, parks, squares, the fight against damage to crops, meadows and pastures, and violation of hunting and fishing rules. At that historical period, the Administrative Code of the USSR was the only document adopted in Europe, except for Portugal, which was effective on the territory of a specific state. A characteristic feature of the codified act was the presence of a significant number of articles devoted to administrative violations in the field of forest protection. 2. It is shown that the development of administrative responsibility in the field of land protection took place according to a complex scenario, due to the fact that acts adopted in Soviet Russia and the USSR, which underwent transformation in connection with the transition to the NEP policy, were in force in this field. The foundations of responsibility in this area were laid by the Decree "On Land", adopted on October 25, 1917. The Land Code of the USSR of 1922 established such norms of administrative responsibility for offenses as the imposition of fines, the termination of the right to use land, and the seizure of land plots. 3. In that historical period, considerable attention was paid to the protection of subsoil on the basis of the Mining Code of 1928, which established the norms of administrative responsibility for violations of the established rules and instructions related to illegal development, livestock, prospecting, exploration, extraction and processing operations natural mines. 4. Administrative responsibility in the field of forest protection was regulated in the Law on Forests of the USSR of 1923, the content of which was influenced by the norms of pre-revolutionary law and the Forest Charters of the Russian Empire, which defined the composition of offenses and introduced a system of fees and fines. The law "On Forests of the Ukrainian SSR" established responsibility for illegal felling of forests, setting fire to forests, spoiling them with cattle and carrying out secondary forest use without permission, and provided for incentives for forest guards to apprehend offenders.

Методологические и онтологические основания эвристики страха в этике Ганса Йонаса

The article examines the principle of fear heuristics suggested more than forty years ago by the modern thinker Hans Jonas as a methodology of scientific search and an ethical guideline in the human’s everyday ethical practice: preserving human identity requires efforts. In Jonas’s conception of responsibility, fear becomes a value-forming principle and is endowed with the heuristic function, the foundation of responsibility, contrary to traditional ethical conceptions, which considered fear an affect hampering the mind. Contrary to previous studies, Jonas’s conception is examined not only on the basis of the well-known work “The Principle of Responsibility” but taking into account his biographical facts and little known studies.

Natural Law in Origen’s Anthropology

Abstract The term of natural law plays an important role in the anthropology of the great theologian and philosopher Origen of Alexandria. By distinguishing a great variety of notions of law in the scripture, Origen locates the specific notion of natural law in the guiding part of the soul called the heart and the ἡγεμονικόν or νοῦς in the Bible and philosophy, respectively. The natural law enables man with this location and in interaction with λόγος to distinguish between good and evil and to act ethically. Natural law therefore is the foundation of responsibility and the imputation of sin.

MEASUREMENT AND MULTIFACTORIAL ANALYSIS OF STUDENTS’ PATRIOTISM

The relevance of the work is based on internal and external causes. Internal reasons consist of the fundamental transformation and revaluation of values occurring in Russia. Patriotism is the foundation of responsibility for the preservation of spiritual values and the power of the country. External causes are the need to counter terrorism and conflicts in the world. The goal of the study is to measure the level of patriotism of students according to their gender, course, and department of the branch of Kuban State University in Slavyansk-on-Kuban. To accomplish this goal, it is necessary to assess the quality of the questionnaire as a measuring tool and measure the level of patriotism of students on a linear scale. The theory of latent variables is used as the method of research, allowing to measure the level of patriotism on a linear scale.

Process, outcomes, virtues: the normative strategies of responsible research and innovation and the challenge of moral pluralism

ABSTRACTThe paper analyses the normative foundations of responsibility in the recent literature on responsible research and innovation (RRI). Firstly, it finds that RRI approaches invoke three main types of moral reasoning to define responsibility corresponding to key philosophical traditions: proceduralism, consequentialism and virtue ethics. The paper analyses how RRI approaches differ in the kind of elements they borrow from these three traditions. Secondly, the paper shows that this analytical reflection about the normative strategies followed by RRI approaches helps to better understand the tension existing between, on the one hand, the modern requirement of pluralism in democratic societies to allow for various value systems to influence the decision-making process and, on the other, the applicability of normative theories that demands specific and practical norms to be identified. The paper aims to show how each type of moral reasoning strategy used by most RRI approaches deals with this tension and how each attempts to resolve it.

Witnessness: Beckett, Dante, Levi, and the Foundations of Responsibility

Witnessness: Beckett, Dante, Levi, and the Foundations of Responsibility

Foundations of responsibility for children

Children’s vulnerability asks for people taking up responsibility for children. In this contribution, three different ways of thinking on foundations of (ethical and spiritual) responsibility for children are discussed, namely, a liberalist, a social‐constructivist and a naturalist paradigm. The author argues that cultural and natural elements are important in the reflection on responsibility, that is, the social‐culturally determined way in which one looks at children plays a role, but responsibility is never totally dependent of these cultural ideas. The idea of ‘heteronomous responsibility’ is developed. Theories cannot guarantee that parents take up their responsibility, but a parental promise can be made.

FEINBERG AND THE FAILURE TO ACT

In Chapter 4 of his famous work, Harm to Others, Joel Feinberg, with characteristic clarity and insight, outlined the major problems associated with analyzing the foundations of responsibility for the failure to act. In that chapter he made a number of controversial claims supported by arguments that have generated debate ever since he made them in 1984. His analysis led him to conclude that liability (or responsibility) for the failure to act falls within the moral limits of the criminal law in cases in which a random bystander could easily rescue a seriously imperiled stranger.

On "I": the conceptual foundations of responsibility.

In clinical practice, great emphasis is placed on the patient's being responsible, yet the conceptual bases of this therapeutic posture are obscure. The author examines the conceptual foundations of responsibility by focusing on the subjective "I". Although "I" is widely considered to be an empty term, signifying only an illusory "ghost in the machine," the author argues that our acquaintance with "I" is acceptable at face value. "I" is strictly identified with the tacit, rule-governed, grammatical actions of distinguishing (or meaning) that constitute the experienced personal world. The author discusses the clinically important distinction between "having" and "assuming" responsibility.